By Diarmait Mac Giolla Chríost
This cutting edge examine of language and identification in contemporary and modern instances of ethnic clash in Europe and Eurasia units out a reaction to the restrictions within the fields of linguistics and political technology. utilizing examples of language coverage and making plans in clash events, it examines the capabilities of language as a marker of identification in ethnic clash, and the level to which language could be a causal think about ethnic clash.
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Additional resources for Language, Identity and Conflict: A Comparative Study of Language in Ethnic Conflict in Europe and Eurasia (Routledge Advances in Sociology, 6)
Sample text
Bourdieu, 1991: 45) The significance of this for language is that Bourdieu conceives of it as a system which is actively defined by socio-political processes and, in particular, institutions. For him, language can only be understood with reference to the social conditions in which it is found. According to some readings of Bourdieu this means that language can only be understood as a form of habitus, a linguistic habitus: A language only exists as a linguistic habitus, to be understood as a recurrent and habitual system of dispositions and expectations.
The critical focus of investigation from this point of view becomes the ethnic boundary that defines the group, not the cultural stuff that it encloses. (Barth, 1969: 14–15) Specific cultural attributes become significant markers of ethnic identity not as the results of some intrinsic quality, but because of their salience in denoting difference in relationships between ethnic groups. That is, it is the purpose of specific cultural attributes to maintain boundaries between ethnic groups and in this way the significant cultural content of an ethnic group is the construction of the ethnic group members as a function of Ethnic identity 29 the relationship between their ethnic group and other ethnic groups.
This has been at any rate the political spirit in which the following analysis was devised: to project some conception of a new systemic cultural norm and its reproduction, in order to reflect more adequately on the most effective forms of any radical cultural politics today. ( Jameson, 1991: 193) In this way the fractures perceived by postmodernism are not incompatible with the model of language and society articulated by Bourdieu. As a cultural dominant the postmodern condition may be comfortably located in the universe of discourse and heterodoxy.